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A SEEMON;

THE

PRAYER OF FAITH,

REV. WILLIAM MACALISTER,

X^ XI ■X> X s .

• • ■

M ONTRE A L:

PRINTED BY JOHN C. BECKET, AT HIS STEAM PRINTING ESTABLISHMENT,
38, GREAT SAINT JAMES STREET.

1855.

# ^

'i 4 i

PREFACE.

The following Discourse was preached in Cote Street Church on Sab_
bath, the 10th of June, 1855, during the late Session of the Synod
of the Presbyterian Church of Canada, and has been published at the
request of suiJ Synod.

But for the earnest solicitation of brethren and friends, for whom the
author has great respect, he would not have consented to put a produc-
tion so very imperfect, into the hands of any individual, and his only con-
solation while now preparing the sermon for the press is, that if it cannot
do much good, he feels assured that it will not do much harm.

Simple, and unpretending though it be, the writer can honestly say,
that it was the result of many prayers, and that he sends it forth in the
name of Him who loves to save and comfort His chosen people " by the
foolishness of preaching," and who often prefers the stone and the
sling to what may be considered better armour.

Montreal, June 14th, 1865.

THE PRAYER OF FAITH.

- v^f^.-j- .^^-.

Matt. vii. 7, " Ask, and it shall be given you.

■ -V • j".-*^ ••

These are Christ's words. They form a small part ol his
sermon on the Mount, which, perhaps, was his first public
discourse. It was in all probability extemporaneous ; yet,
it affords the most ample and satisfactory evidence of his
heavenh wisdom, and perfect holiness, if it does not like-
wise amjrd proof of his divinity. We can scarcely suppose
ihat any mere man, even though perfect, could, without pre-
vious preparation, utter so many profound, pure, and prac-
tical sentiments with so much ease and majesty.

The moral grandeur of Christ's sermon is hid, like the
neavenly glory of his person and conduct, from the spirit-
ually blind. You are aware that in the eyes of most men
who were privileged to see Christ when on earth, he was
•' as a root out of a dry ground," having " no form nor come-
liness ;" whereas, his disciples " beheld his glory, the giory
as of the only begotten of the Father, full of grace and
truth;" so, to the profane" and worldly, the sermon on the
Mount, must be very uninteresting, if not quite repulsive ;
while to those who are of God, and who behold things in
the light of life, it is seen to be most lovely and divine. To
all the called and sanctified it is as numerous heaven
ly gems, skilfully set in a lovely casket ; or like so
many bright and variegated rays of heavenly light pouring
forth from the glorious Sun of Righteousness. If the
heavenly truths contained in this single discourse, were
thoroughly understood by us, and so written on our hearts,
that we should be constrained to act them out in our daily
walk and conversation, we would certainly be most wise
and holy, and could not fail to be both happy and useful

The discouvse is not a long one, but it contains mucli
truth, and in eviny i'orrn. WcThave in it many ]iromisos ami
cxhorlalions, as well as many doclrincs and precepts.

The text is an exliortation to a much neglected, but most
important duty ; a duly which, if rightly performed, would
with certainty be followed by abundance of heaven's richest
blessings. Indeed, if discharged properly and universally,
by every Christian and every Church of Christ, it would
prove the effectual means of removing every evil, and of
procuring every good. It would make every soul a heavenly
temple, every family a sanctuary of peace and joy, and the
world another paradise, fairer, brighter, and far more bliss-
ful th&n the one which sin destroyed. The duty to which
we refer is, prayer, which we wish at present to explain and
enforce, and in such a manner that our remarks may consti-
tute an exposition of these few, but comprehensive words.
" Ask and it shall be given you.^'. The remarks which wc
wish to make shall be arranged under the following heads :

1st. The promise of the text.
2nd. The Promiser.

3d. The persons to whom the promise is made.
4th. The condition on which they may expect its ful-
filment.

I.__We consider in the first place the promise of the text,
and in doin<T so it may be well to direct your attention to
the two foUowing points— the object of the promise, or
thing promised : and the certainty of the promise, or the
fact, that what i,^ promised shall be gv'en.

I. The thing promised. " It sha I be given." Be-
because the pronoun is singular, and the text quite simi-
lar to one in Luke, which we shal read and m which
the Holy Spirit is spoken of as the suljCct of tlie promise,
we are ready to imagine that the Spiri^ is the blessing pro-
mised in the text.

The parallel passage in Luke will be found in the Xlth
chapter. We shall read from the ninth verse.

'* And I say unto you, Ask, and it shall be given you ;
seek, and ye shall find ; knock, and it shall be opened unto
you.

*' For every one that asketh receiveth ; and ho that f^eekelh
findeth, and to him that knocketh it ?«hall be opened.

" If a son sliall ask bread of any of you that is n father,
will he give him a stone ? or if he ask a fish, will he for a
fish give him a serpent ?

" Or if he shall ask an egg, will he offer him a scorpion ?

" If ye, then, being evil, know how to give good gifis l
your children ; how much more shall your Heavenly Fath<^
give the Holy Spirit to them that ask him .^"

The Holy Spirit is the subject of the promise in the abov(^
passage, and it is introduced by language quite similar to
that of the text ; indeed, the language in both places is quite
identical. But though the language is the same in both
places, the promise is not. The promise, as found in Luke,
was not a part of the sermon on the mount ; but, as appears
from the beginning of the chapter, it was made on a different
occasion. Of course, the promise of our text includes the
Holy Spirit ; and we believe that He is the most important
of all new covenant blessings, and that if He dwell cons-
tantly in our hearts, and filled them with his holy light, life,
strength and joy, we should have a heaven while on earth,
and might be sure at death of eternal glory. But though
the promise of the text includes the Spirit, it is, we believe, a
general promise, pledging the bestowment of each blessing
which every child of God may need, during every moment
of his existence on earth. It pledges only one blessing for
every succeeding moment, and the blessing most suitable for
every child of God in any of the very varied circumstances
of his checkered pilgrimage.

God, though infinitely rich, and most liberal, seldom be-
stows upon any of His children many blessings at once.
He gives each child abundance, but in such a way that
He keeps all his spiritual family perfectly dependent upon
Himself, in such a condition that if they would get much

and regularly, ihey must •' pray witliout ceasing. His giits
are bestowed, one after aiiotlier, moment after moment.
And, as He bestows his favors in a gradual, so He also gives-
them in an orderly manner, according to a plan that ''•;» bee"
arranged and Bxed from eternity, and from which, because
the result of inf.nilo wisdom and goodness, He never needs
to deviate, and will not do so. As He never gives all the
seasons of the year at once, or summer before sprmg, or
harvest before summer ; so He never bestows at once al
the blessings which are provided and prepared '" Christ lor
any of his people. These blessings are all bestowed n
fheir proper order, and at their proper time. He would
lo^ner'^gWe flesh alid wine to infants as their daily food, than
Jwetlrong spiritual meat to those who are but babes in Christ
C Srknow that He never gives glory before gTacc •
lanetification before justification ; thr pardon o s-n belore
faith in Christ. Yet He is not move orderly in the bestow-
ment of these, than in the bestowmentofal other blessings
hence, no one need expect the ''ig''erbless.iigsof the divine
life til he has received those of a lower character, that are
oreoaratorv to the safe possession and enjoyment ot the
Ke- For example, those who have not.been brought by
dif ine grace, into a most humble, penitential and confiding
condition, ar; not prepared for intimate felovvshipwUh God
and should they ask the blessing earnestly, it would not be
^nted God will not grant even the smallest temporal
dg as a token of hisfove before He has made the per-
son on whom He would bestow it, a child of his spiritual
famUy There is not a moment but He is ready to besto^^
on eack child of His '^-t family some one bles^ng ; the
very blessing which he or she most needs at the lime^ Ul
course It mSv be a small blessing, as compared ^v"h othe s
which have been received, or n.ay yet be obtamed, bu it^s
,V,P verv best for him or her at that moment, and should be
rheerWly P eferred to other blessings, which may be thought
more v-luabTe The special blessing which each Christian
™eTd, ; anyone period of bis life, is the very blessing we
fcelievcTthat'is promised in the text If asked for angh , il
vould be c-iven, and should, therefore be asked m faith

Z ble'^iSg mly be temporal in its f XTife vel t"o'Le
spiritual : it may refer to thi« hie. or to the life vet to come.

li may be small or great, a personal ulesHiiig or u lamily
one, or one having relation to the church, the nation or the
world; but whatever be its kind or extent, if it is the blessing
needfd in present circumstances, and promised, if asked for
aright, it shall be given ; yes should it be, not to the half,
but to the whole of God's kingdom ; nay, though it be the
full and eternal possession and enjoyment of God himself,
which is the very greatest of all great blessings.

2. For, observe, the promise is sure. The text does not say
ask, and it may be given : or ask, and you shall very likely
obtain ; no, but, ask and \i shall be given you. The promise
is sure ; no room is left by it for hesitation or doubt ; and the
Christian should ask the blessing with the most perfect
•ionfidencc

But, it may be asked, how can the Christian know what
the particular blessing is, which he specially needs, and
which God is ready to give at the present moment ?

Before answering this question, we would here state our
conviction that many, very many Christianft, really know
not what they should pray for. They are so self-willed;
have so little of the Spirit, and are always kept at such a
distance from God, that they cannot possibly know His
mind regarding them at any moment ; and, therefore, cannot
know the thing which, upon the whole, is best for them at
present. They must always pray in the dark, or if they
do so with any confidence, their confidence must be of a
very general character. They can never know that they
will get the precise blessing for which they feel mclinf d to
pray at 2.wy time. Yet, we would have you to observe, very
specially, that though they do not and cannot pray in faith,
rheir prayers are neither sinful nor vain. Being Christians,
iheir prayers are sincere, and because offered in the name
of Christ, they shall tind acceptance, and shall obtain a
favourable answer of one kind or another, and sooner or
later. It would be well if all who profess to be Christians
prayed even in this way, but it is not the best way of pray-
ing. The highest style of prayer is that by which we pray
for what we would be sure to sret- -when we ask in faith and
receive what we ask.

Jl has been said, thai at least any spiritual blessing for
which we have Gods promise, may be at any time asked
with confidence, by any Christian. We could not say so.
The assertion does not, in so far as our knowledge extends,
accord with Christian experience. It is quite certain that
every spiritual blessing promised shall f j obtained at one time
or another ; bnt the question is, will the particular spiritual
blessing that is asked for at any time be given when asked
for ? This is what we cannot readily believe. Would a back-
slidden Christian get pardon from God, if he asked it before
repentance ? Would the Christian that is not distinguished
ei'her for humility or zeal, and not burdened with great
affliction of any kind, get very intimate fellowship with God
if he asked it ? Or should a Christian ask for an amount
of wisdom, courage, or patience, that his circumstances do
not require, would he get it ? We feel assured that he
would not ; nay we are persuaded that no Christian who is
unfaithful to the little grace that has been bestow-ed upon
him, will get a great increase of grace, should he ask it both
earnestly and confidently.

" The secret of the Lord" must be with us if we would
be very sucessful in prayer. We must know his mind in
re<^ard to us at any given time. How can this be known ?
In'^ no other way, we answer, than by the teaching of the
Holy Spirit. Paul says in Romans viii, 26, 27. " Likewise
the Spirit also helpeth our infirmities ; for we know not what
we should pray for as we ought ; but the Spirit itself raaketJi
intercession for us with groanings which cannot oe uttered."
Wc would be inclined to endorse the following statements
which have been made in explanation of the above passage.
We are persuaded that they perfectly accord with the gene-
ral experience of distinguished Christians, and throw light
on the manner in which they are taught by the Spirit
in regard not only to the way in which prayers should be
offered, but also in regard to the object to be prayed for.
" We are compassed with infirmities : we know but little
of oiu'selves : we know not what is coming upon us : we
know not Satan's position or design j we know buthttlc oi
God's provision or intention * * * " *
But; thonah lluis infirm, Jesus is touched witli a syuipatliutic

feeling for us ; and the Holy Spirit is given to assist us. He
teaches us what we want ; leads us to the precious pro-
mises ; furnishes us with the prevailing plea ; excites us to
pray, and assists us in prayer. Ho produces the ardent de-
nre ; bestows the wrestling power ; and warms the aifec-
tions while pleading ; gives us such a keen sense of what
we need, and such an ardent desire after it, that unutterable
groans are begotten, to which God attends."

The following texts show that llie apostles and early Chris-
tians, could, and really did pray in faith for specific bless-
ings, and must therefore in one way or another have been
instructed by God in regard to such blessings.

Mark xi. 24. " Therefore I say unto you, what things so-
ever you desire, when ye pray, believe that ye receive them
and ye shall have them."

This text no doubt lias reference to tlie working of
miracles, but we have no proof that it refers exclusively to
such extraordinary thingLs. It refers to " what things soever"
the disciples might desire. They would just get whatever
they asked, and no doubt because their desires were brought
into unison with the | nrposcs of God, by divine teaching.

James i. 5. " If ay of you lack wisdom, let him ask of
God, that giveth to a [ men liberally, and upbraideth not ;
and it shall be given iii'n. But let him ask in faith, nothing
wavering. For he that wavereth is like a wave of the sea
driven with the wind and tossed. For let not that man
think that he shall receive anytliing of the Lord." Christians
that had no wisdom, though tliey found themselves placed,
in the })rovidence of God, in circumstances where wisdom
was essential to faithfulness, might be sure that u would be
granted to them if they asked it. In their circumstances they
would dishonour God if they did not ask in faith — with the
fullest confidence that the blessing whicli they so much
needed would be given.

1 ,lohn V. 14. " And this is tlie eonlidence that we have in
hmi, that, if we ask anything according to his will he heareth
us : And if we know that he heareth us, whatsoever wc ask,
wo liave the petitions iI'rt wp defsived of him."

John speaks here in accordance with the general ex
perience of Christians in his day, and from his statements
we are, it is presumed, warranted to infer :

1st. That Christians then knew often, if not generally, the
things which they could ask from God with confidence.

2d. That their prayers were in unison with his will.

3d. That praying thus, they were confident they would get
what thpy prayed for — so confident, tjiat they fell, even while
engaged in prayer, as if they had obtained the things prayed
for. And if Christians in the days of the apostles could
pray thus, why may Christians in these days not do so r
May Christians of this age not be as resigned to the will
of God, and as devoted to his service ' May they not aj^
certain'y and as fully crucify the flesh, and as constantly and
joyfully live in the Spirit, wishing to have no will of their
own but to please God in all things? And if they can be
brought into this resigned and devoted condition, may they
not expect divine guidance, and more especially the copnsel
of the I ord in regard to prayer, the most important duty in
which they can engage ? Is not such guidance absolutely
needed and positively promised ?

The Spirit is promised as our monitor, and in the
fulfilment of His office He is surely as ready to guide us
into every duty as into all tmth. If we acknowledge the
Lord in all our ways, does he not promise to guide our steps
— give us counsel regarding every step we must take in the
closet, as well as in the church and the world ? ** Good and
upright is the Lord : therefore will He teach sinners in the
way. The meek will He guide in judgment : and the meek
will He teach His way." *'I will instruct thee and teach
thee in the way which thou shalt go : I will guide thee
with mine eye." And surely the following promise will
be as readily* fulfilled in the experience of Christians, wher
they would know what the Lord would give them, and do
by them in answer to prayer, as in relation to anything else.
" Thine ears shall hear a voice behind thee, saying, ihis
is the way, walk ye in it, when ye turn to the right hand and
when ye turn to the left." If the Spirit now fills the place of

vfi

Christ as the constant companion, and kind,lamiliar, and con-
siderate friend of the members of the church, and if they can
be filled by Him as the early Christians were so filled, that
they may be considered one with God ; can any one doubi
for a moment the possibility of receiving from Him such
counsel, when engaged in prayer, that they may know what
they should pray for ?

Here it may be asked, how does the Spirit make known
to Christians the will of God in regard to the things for
which they should pray? Does He speak to them by
an audible voice ? Certainly not. Is it by sensible im-
pressions on their minds, constraining them to pray for
specific things ? We do believe that many of God's peo-
ple are thus impressed, and that those far advanced
in the divine life — who are entirely resigned and de
voted to God — who have been enabled by grace to sub-
due their own carnal activity of mind, and wait upon and
walk with the Lord in the most humble and confiding frame
of spirit, can very readily discern the softest, most^ gentle
influences of the Spirit ; but such impulses are not the or-
dinary way in which they come to know the things for which
they should pray. They have far better and safer guidance
m the matter by the heart, conscience, and reason, when
they have been sanctified, and are imbued and directed by
the Holy Spirit. When the heart is brought into a resigned and
godly condition, the conscience made very tender and active
and the reason brought into such a state as to be able and
disposed to take the most enlarged and impartial view of
their circumstances. Christians, depending upon the secret
influences of the Spirit as their monitor, will not in ordinary
cases find it impossible to fix upon the blessings which in
present circumstance are moL-t for the glory of God and their
ov/n highest interests ; and should they not be as certain a'-
they would wish to be when they begin to pray, thev mav
receive more of the counsel of the Lord as they proceed with
prayer. If the mind is in the right direction—viz., praying
for the right objects, and in a proper spirit— two things are
often, perhaps, usually experienced— the soul is drawn nearer
and nearer to God, and God seems to draw nearer to the
soul

When Christians feel that, they have in this wav got
into the presence of God, and have His ear, " whatsoever
they ask, hey know that they have the petitions they desire
of Him." We would have you to remember distinctly, that
God does not guide His people as He does the material worlds
that move in their orbits, by a power that they cannot resist,
nor does He guide them by instinct as He does irrational
creatures, but in a manner that accords with their position
as rational and accountable beings ; yet this guidance of the
Spirit by a sanctified nature or a pure heart, tender conscience
and a heavenly enlightened reason, though somewhat in-
direct, is as truly from God as if He spoke to them in an
audible voice ; and were all the members, faculties, and
aftections, of our nature perfectly freed from sin and filled
with the Spirit, it would be complete, and no perfectly
holy Christian could be at any loss to know, at any
period, what the blessings are for which the Lord would
have him to pray. Even as things now are, (and we be-
lieve no man is perfect or can be so while in the flesh,
though by continuing to work out our salvation with
frar and trembling, we can make a nearer ap-
proach to it than many seem to imagine) — if Chris-
tians were but comparatively perfect, they would not
have the difficulties which they now have, in fixing upon
the objects for which at any time they ought to pray. In-
deed, if ordinary Christians would just remember that God
bestows His blessings in an orderly manner, it would relieve
them of a good deal of perplexity on this most interesting
and important subject. For example, as God does not in
general make His people useful till He has made them
zealous, those that are slothful should pray to the Lord to
make them zealous, before they presume to ask to be made
useful. As no one can be zealous in the divine service
without ardeiit love both for God and man, every Chris-
tian should pray for love before he prays for zeal ; and as
there can be no love without faith, and no faith without
conviction of sin, and no conviction without knowledge —
knowledge of the character of God, law of God, the relation
of man to God, and the obligations necessarily resulting
from this relation — and as knowledge cannot be obtained
without truth, and very umch serious reflection upon it,

■■,

those who would obtain conviction of siji, iaith, and the
love of God, must begin by the prayerful study of the
truth as revealed in the word of God.

II. We are now prepared, under the second head of dis-
course, to speak of the Person who makes the promise who

says, " x\sk, and it shalt be given you." Had he sufficient
knowledge of the character and purposes of the " Hearer and
Answerer of prayer" to speak thus ? Had he authority to do
so — can his word be relied on ?

My dear brethren, Jesus is the promiser. The only be"-ot-
ten and well beloved son of God, who is in the bosom of%he
Father — he alone knovvs the character and will of God, and
was sent from heaven to earth to make them known. More
over, it is for his sake that any prayer finds acceptance, and
is answered. Nay, he himself is the answerer of every prayer.
He is now at the right hand of God, " over all, God bles-
sed for ever. Amen." " All power is given unto him in
heaven and in earth." He is " the truth." He could not
lie or deceive. «

The above facts are quite sufficient to inspire the utmost
confidence m Christ ; but, there are other facts which, though
not necessary to increase our confidence in the «lorious
promiser, are very gi-atifying and encouraging to thSse who
put their trust in the blessed Redeemer, and who desire to
receive out of his fulness, even 'grace for grace.' They are :

1st. His constant presence with his people. ^'* Lo I am
with you alway, even unto the end of the world." Earthly
benefactors who could aid Christians, and would be do-
lighted to do so, if they were af hand, may be so very far
away that it would be vain to look to them for help, or even for
sympathy. It is not so with Jesus ; he is always by the side of
his people ; on their right hand, and on their left ; around them
and in them. His eye is never off them for a moment. He
18 always within call, and stands ready and pledged to ffive
them every blessing they really need. O ! my brethren, whal
a comfort this, how unspeakably consoling and encourag-
ing iStlic solemn and delightful fact. O! that Christiaas
would continually remember the fact, and endeavour at all

lt>

times to realize the presence of Him who is their hope, and
their all.

2d. Christ^s mtiniteaud unchangmg love lor his people
From eternity his delights ware with the sons of men. He
loved them more than the joys and honors of heaven, which
he eheerfuUy relinquished, for a time, for their sake. He
loved them more than his life, which he laid down, amidst
shame and sorrow, for their salvation. The love of Jesus for
his people, is a mysterious love ; there is nothing to which
we can compare it ; there is no way by which we can com-
prehend or fathom it. Brethren, it is higher than heaven,
deeper than hell, longer than the earth, and broader than
the sea ! Jf the love of Christ for his people is infinite and
unchangable, what may they not expect to receive from him
in answer to their prayers of faith '

3d The close and tender relations by which Christ is bound
lO his people. He is partaker of their nature ; a son of man as
Jruly as he is the son of God. He if our kinsman and brother,
and has all those warm, tender, anxious feelings thai mem-
bers of a holy family have for each other. He is husband,
and never was earthly husband so considerate^ sympathiz-
ing, faithful, and loving. He is the head, and has the same
close, essential relationship to the Church, that the natural
head has to the physical body. He is the very life of his
people— is to them what the soul is to the natural body,
rf Christ is so closely, variously, and tenderly related to
his people, why should they be backward in approaching
him in prayer, or doubtful in regard to his answering their
daily, their hourly petitions ?

4th. Christ's promises and exhortations should greatly en-
jourage his people to pray. Even had he neither promised
nor exhorted in relation to prayer, his people knowing his
benevolent character, and the tender and close relations that
exist between him and them, might well be encour-
aged to pray to him, and with perfect confidence ; but
when he earnestly exhorts them to ask, and faithfully, and
frequently promises to give them what they need, in answer
to prayer ; his psople are guilty of a great sin when they do
not pray^ or wlien praving for those things which are promis-

1 (

ed, and which they absolutely need, they pray m unbelief, or
with little or no hope of getting the blessings prayed for.

5lh. The fact, that when Christ blesses his people in an-
swer to prayer, he honors himself, and his Father, and great-
ly benefits tho moral universe, at the head of which he is
placed for the sake of the Church, should encourage to prayer,
and give confidence to his people, when they pray aright'.
All the infinite riches of divine grace and heavenly slovy
has been put into the hands of Christ as Mediator, that he
might show his own love and the love of the Father for all
who were redeemed by his blood. And the full manifes-
tation of the love of God in the gifts of his grace in
Christ, was intended not merely for the special benefit of
Christians, but for the good of all his moral and responsi-
blecreatures in heaven as well as upon earth. And being so
il Christ were unfaithful to his solemn and glorious trust he
would greatly dishonor himself, and his Father, and do
unspeakable injury to the whole moral universe.

bth. The experience of God's people in all past genera-
tions, should encourage Christians in our day, and at every
luture period of time, to pray to Christ, and with confidence.
Many, many, have already trusted in him, and have never
been put to shame. He has always made good his prom-
ises to those who could claim them; and the prayer of
laith will never want its answer. No ! no ! brethreji : we
believe that Christ would sooner leave the throne of heaven
or even cease to be, than refuse lo answer the pravers of
those who ask in faith. "

III. Under the third head of discourse, we propose to show to
whom the promise cf the text is made : " AsJf , and it shall
be given you." The pronoun,' you,' refers to a particular class
ot persons. The sermon on the mount was delivered in the
hearing of a great multitude of persons, most of v/hom, no
doubt, were in unbelief. But though delivered in the hearin-
ol all, and for the benefit of all who stocrd before, or around
Christ, It was more especially addressed to his disciples, a?
we may discover by attending to the first part of it, and to vari-
ous statements throughout it. In the beginning of the chapter
which contains the first part of the discourse, it is ^aid

« He went up into ii mouutain, and when he was sM, hi*
disciples came unto him : Ami he ope.ied his mmith and
laught them, saying." In the eleventh ^er^"-. j' '^/^J,^^-
•' Blessed me ve when men shall revile you." In the thir-
teenth ''Y^sai the salt of the earth." In the fourteenth,
"Ye are the light of the world ;» and in the verse preced-
ing the text, it is said, " Give not that which is lioly unto
thi dogs, neither cast ye your pearl* before swine, lest they
iraniple them undev iheir feet, and turn again and "Mul
vou." The pronoun, ' you,' in the text, refers undoubtedly
U. the disciples, and the promise must If """.^'''^^f ,^f
limited to those who, like them, are united to Clins , and fo -
lowers of him. We know that it is the duty of all men to
nrav to God ; that unbelievers should pray for the Spirit to
nable them to believe ; and they have great encouragemen
"do so in the facts, that God commands them to prav and
that he has at times answered the earnest prayers of very
wicked men. But regular and abundant ""^^^^^J .^»«'l,^;
the text promises-the bestowment of every needful bless-
„g just^vhen needed, and asked, cannot be expected
and shall not be obtained by any man who is yet with-
It God and without iKpe. .Till a man - J»^"fi;'lj-
Christ, he is not in a position in which he can ask any bles-
sine from Christ, with the assurance of receiving what he
ask! Nay a man must not only be in Christ, but to a great
extent be conformed to him, before he can expect to have
favour with God and prevail in prayer.

IV Under the fourth head otdisourse we require to point
outlie condition, on which the promsie of the text will be
Wfiled to those to whom it is made. It is stated in a single,
but very emphatic word, " Ask." In speaking of prayer as
rcoSron which the promise of the text is to be fuU
filled we must gaurd you against the pernicious error of
S;trng that w? can 4rit any blessing the very smalle t
V.W niir nfavers Merit ng the favour of God, by anytnuio
whuTh we?who are sinners, can do, is a thing entirely out
Tf he Testion, that should not for a moment oe allowed to
enter the mnd The instant it does so, it pollutes the mind,
!"!!l„=X"-irlt of self-dependence, and consequently sep-
^rllTs «; frora'lellowship with Christ, who is all our salva-

set, \m
th and
s said :
he thir-
rteenth,
preced-
ly unto
est they
lid read
>ubtedly
ered as
and fol-
men to
Spirit to
igement
ray, and
3 of very
such as
il bless-
ixpected
3t with-
tified in
my bles-
what he
3 a great
to have

! to point
t will be
a single,
prayer as
to be ful-
» error of
smallest,
anything
irely out
llowed to
the mind,
ently sep-
our salva-

1^11

tioii and ail our hope. Wc iiavc no claim even to the
smallest temporal bles«iag, but by Christ ; and his blood
and righteousness, \vhi(ih alone liave procured for us the con-
imuation ol natural life and its various blessings, have also
procured for us eternal life-all the blessings of' grace, m^
all the still greater blessings of glory. ^ '

We can merit nothing by prayer, and yet, we must pray,
; . L r 1.1^' ^"^ constantly as if our prayers could entitle
ns to the blessings which we ask. If God has seen it to be
a wise and rjght thing to appoint a certain means to be used
by us in obtaining the blessings of the covenant of grace, none
need be surprised to find that ho requires his peSple to use
he means properly, with a care and earnestness .suita})le to
the vast importance of the blessings which they seek by
prayer. Be assured, dear brethren, that it is not any kind
ol asking that will obtain answers from God.

There are many wrong ways of prayer, whereas there is
but one right way. We are now prepared to show you how
Christians must pray if they would receive from God, whe!,
they ask, and all they desire. This part of the subject is so
very importam that we should like to be very particular in
our treatment of it, but we have already said^o much an

it'"wf Tirl ^^ ^^y' ^^^^ we%annot dwen'o^f
It. We shall only name the different points which we
would most willingly have particularly explained, mak^o
a lemark on those that require special attention. ^

ist. If Christians would be successful in prayer, thev must
not pray lor too many thiiigs at once. If fheir praye^rs^'

eJv' '^^^y *''o<!'^' pray devoutly, with all those devotional
feelings m exercise that are characteristic of the eodlv Z-
such as, deep humility, holy awe sorrow f--"--^ i

gratitude for past mercies; love%o "G:i,'";nrhoTyVm

Hiin, ior ins own intiniie excellencies, and because ne is ovn
own God, and shall be our everlasting portion.

4th. They should pray in the name of Christ, by which
we don't mean that they should use his name in their prayers,
but that they should realise their need of him as mediator,
their connection with him as their surety, and head, and lee 1
in their hearts that an infinitely holy God cculd not heai
their prayers, if they were not washed from their sins in hi^
blood, and clothed with his righteousness.

5th. They should pray in the Spirit ; tliey should rejoice in
ihe presence of such a glorious Agent— know his ofhces, and
• ake the advantage of them.

Gth. They should greatly value, and be most anxious to
obtain the blessing for which they presume to pray to God,
m the name of Christ, and by the assistance of the Holy
Gh. St. Many ask and don't obtain, because they pray like n
certain person vvho has confessed " That he contented him-
self with telling God that he wanted His graces, and yet
could bear well enough to be without them." If we would
succeed in prayer, we must value the blessings we ask, and
feel that we cannot be contented while without them.

7th. They should try to get very near to God while jDlead-
ms with him. There is such a thing as Job calls, getting to
his seat. When we reach it, we can command the ear ot Lfocl.
and may be quite sure of obtaining His blessing,

8th. Thev should be deeply affected in prayer. David
was a most* courageous man ; when a lion rose against him
atone time, he took him by his beard and smote hi ni and
slew him ; and when Goliath defied the armies of the n-
ins God, he went out against him, and destroyed him with
a sling and a stone ; yet, ho wept when he prayed. And
Ihe Saviour's prayers were strong cry mgs with tears.

9th They must ask for the glory of God, and not to con-
sume 'the mercies which they may receive upon their own
iusts. And let us not forget that wisdom, righteousness, and
usefulness may be thus consumed, as well as .he perishing

, . J «^yv,fnT.t of thf* br»(iv.

blessinss which we iiuuu, iwr lUv comioa -^n i" - '— -'

10th. They must pray till they are answered. In taking
hold of God, in the name of Christ, and by the aid of the
Holy Spirit, they must hold fast, like Jacob, and refuse to
let go till they have prevailed.

Before we attempt to make any application of the truths
now delivered in your hearing, it may not be thought ont of
place to say, that two are better than one in prayer. The
blessed Saviour has said, "If two of you shall agree
on earth as touching any thing that they shall ask, it shall be
done for them of my Father, which is in heaven." In cases,
where Christians that have perfect confidence in each
other, and agree in the thing to be asked for, are apparently
unsuccessful — fasting should be added toprayer.

My dear brethren, from the text as now explained, you
may discover thpt we are not straitened in God, but in
our own bowels. The reason why we have not, is not that
God has little to give us, or because, though infinitely rich,
he has no desire to be liberal. The true reason — the only
reason, why we have not, is, that we ask not, or that when
we ask, we ask amiss.

True it is, that till we cease to be governed by our own
ignorance, prejudice and passions, and become submissive
to the will of God, we will never get what we want from
him. He gives not according to the will of foolish, fallen
man, but according to his own great, wise, and gracious will.
But can any one fancy for a moment, thatbr-ause God gives
as He thinks proper, man shall be kept in spiritual poverty,
— in a position in which he cannot expect to be either very
happy or very useful? The man that reasons thus has a very
unworthy conception of the goodness of God, which must
be completely removed before he will pray much, or even
pray at all, with any sincerity and earnestness. Do we ever
reason in such a way in regard to blessings which we ex-
pect to receive from men ? For example, when we have a
great wish to become wise, and find a well qualified teach-
er who can give us all ihe wisdom we wish to obtain, do we

imagine that we can never make raoid Dro^ress in Prln^*.-

I I a- — — — ^— ^»*

lion, unless the teacher submits to give us instruction accord-
ing to a plan of om own, which he knows would be a
ruinous plan ? If we have confidence in an earthly teacher,
we know that the very way to advance rapidly in know-
ledge is to submit implicitly to the teacher's will. When
a child wishes to prosper under the care of a wise and
holy father, he never supposes he can best obtain his
object by trying to govern his father, but by submitting to
his will, and trying to please him in all things. My
dear brethren, we lose nothing but gain everything by
losing all confidence in ourselves, and putting the most en-
tire confidence in God, wishing to be, have, and do only
what He would have us to be, possess, . nd do. In
this humble, and dependent condition we would grow
in grace more rapidly, and become far more happy, and
greaily more useful than we ever can, in trying to follow the
bent of our own proud and perverse will.

Brethren, without submission to the divine will, we need
not attempt to pray, unless indeed it be for subr .ission, for all
such carnal and proud approaches to God imply the wish to
rule Him, and are a virtual denial of His authority and excel-
lencies. But if we have confidence in God, and are ready to
bow to His authority, and ask His favour accordmg to His
own will, we cannot begin to pray too soon, nor can we pray
too frequently cr too earnestly. Humble, believmg prayer is
one of the very best ways of honouring God, while at the
same time it is one of the readiest and most effectual ways
of benefitting ourselves and others. By prayer we may
ereatlv benefit not our own families and friends only, but the
Church and the world, even all the generations of men to the
end of time. It has been well said " that prayer makes
every Christian, in a sense, omnipresent, .^. rmnipotent,
for it prevails with Him who is both."

We doubt not th^t many pray in these days, degenerate
and worldly though they be ; but we have no reason to thiak
that many pray effectually-that the prayer of faith is a com-
rnon thine with us. If this were the case, would Christians
rvAwblrT be so lean? would the Church bcjis divided
and worldly as she is, or would the means oi giace ^ Sv.

powerless 9 DesLt brethren, we feel 9S»UR»d that there is
but little effectual prayer in these times. No one eould
expect to find such prayer in the world, and the Church has no
time for it, even if she had the inclinat'on. There is such haste
to be rich now-a-days, and as a consequence of this, such
a competition in busmess, such effort, busile, and confusion,
that professors can get neither leisure nor quiet for earnest
continued prayer. Many of them cannot always find time
even for family worship, and when they are permitted to
engage in it, they have to be short. Wrestling with God,
or even waiting upon Him for any considerable time now,
is out of the question, a thing that we cannot expect, and
do not look for.

Is there much effectual prayer even amongst ministers *
Alas, many, too many of them, are quite up to the ino^
provements of the age. They fancy that much earnest
prayer is not needed, and because unfashionable they really
think that it is not desirable or becoming. It is not at all im-
probable that some ministers v\'^ould feel quite ashamed if the
portionof their people, whom they most respect, and on whom
they are most dependent, supposed that they w«re often in
their closet, or as frequently on their knees in their study, as
at their desk. Other ministers, though very sincere, and dis-
posed to be very faithful, have i^ally no time for effectual
prayer, becjiuse ih*;ir people are seldom with God, have node-
light in his presencc,and could not spend the Sabbath without
much weariness, if they could not hear two or three sermons
during the day. To meet their case,ministers must be prepared
to interest them durjng the dull hours of the Sabbath. They
must not only have two, or perhaps three sermons, but these
sermons must be eloquent as weii as sound ; and besides pre-
paring two, if not three, eloquent sermons during the week,
the minister must visit the sick, the poor, and the dying,
and do a great deal more out-door, extra work. Now,
where in the midst of all this work, and the preplexity of
mind that it must occasion, can ministers have either the
leisure or the heart for long continued and earnest
prayer ? Effectual, fervent prayer, though very rare, is ex^
actly what we need. It is the very thing which is every
where most urgently called for ; if not speedily obtained, the

ministry and Church shall be ruined as well as the world.
We, most distinctly and most earnestly, say that the prayer
of faith is the thing most needed by the ministry.

Evangelical ministers in these days are sound enough;
thev know the truth as it is in Jesus, very well, far better
than Luther did, or any of the Fathers of the Church, now
in such repute. Most cf these ministers are learned
enough, and just because i:..y are so, do they need to pray
very much, much more than ministers not so well qualihed.
Be assured, my brethren, that the Lord will use no m-
strumentin His service that is not put mto His hand, and
more especially no sharp and polished instrument, that is well
Dreoared for His work, lest the glory due to Him should be
ffiven to the instrument. Brethren, God has bound praying
and preaching together, and men have no right to separate
them. Nay, God has put praying before preaching, and
therefore, the man who is unwilling to give hirnself to
prayer has no warrant from God to preach, and should he do
so he will do so in vain, nay, to the hurt of souls. Minis-
te s that are so overwrought that they have "O time for
effectual prayer, should remonstrate with those who so
Sv tax th'eir time rr.d energies, and if they cannot
effect' a change for the better, in any other way, they should
stand up for their own rights, and like the Apostles, re.
?u.e to be hindered in the discharge of their ownmostim-
Dortant duties. The Apostles would not take any special
care for the bodily wants, even of the poor and dest.-
?nfP They wi.-ely determined to give themselves con-
trnually to prayer, and to the ministry of the word. And
till ministers in our day follow their example, ana
L veThe precedency to prayer, because the most important
nLn of their woik---the pa:t without which their preachmg
^ould be most injurious, how can they expect the diyine
bles Lto reston their labors. Nay, my brethren, till min.s-
te™d more time and energy at the throne ol grace than
theydo atthLir desks, or in their pulpits, they will notgrea -
v^nU^e Satan's kingdom nor benefit the kingdom of Christ.
Be a^su?ed my brethren, it is not by reasoning or
eloauence that the wicked heart of fallen man ;s to^be sub-
tZZd created anew. It is not by the feeble voice of

^•orld.
)rayeT

ough;
better
, now
arned
> pray
lified.
no in-
d, and
s well
lid be
raying
parate
5, and
self to
1 he do
Minis-
me for
ho so
cannot
should
es, re-
lost im-
special
I desti-
js con-
. And
3, and
iportant
jaching
divine
1 minis-
c'.e than
3t great-
[ Christ.

nmg or
'be sub-
voice of

man that Satan is to be expelled from any human heart
where h3 loves to dwell, and of which he has the firmest
hold. No, no ; the power that made man can alone regene-
rate him, and He alone that drove Satan from heaven can
expel him from the affections of any sinful heart. Ministers
can do much without the Spirit of God. They can collect
congregations and keep them together, make them clearly
understand the difference between truth and error ; they can
make even the worst of their hearers, sober, industrious,
and moral ; implant in them a taste for the forms of religion •
convince them of the necessity of the new birth, and brin<^
them to the very verge of it ; but the new nature they cannol
give, the living union with Christ they cannot effect. These
things can only be accomplished by supernatural agency
and such agency cannot be expected without prayer. Who
ever heard of a prayerless minister being a "successful
preacher ? Is it not a well known fact that ministers tha+
were most successful in preaching devoted very much of
their lime to prayer, the best of their time, and often much
ot the night as well as the best periods of the day ?

If the ministry needs effectual prayer, so does the church

It the church is not revived, the world cannot be converted

and if the world is not converted it must be destroyed The

conversion of the world instriuuentally is the special work

not of the ministry, but of the church. Of course ministers

must take a share of the work, and a large share too but it

IS not exclusively or chiefly their work. The whole ihurch

IS expected to do the work, and hence she is spoken of as

the leaven that is to quicken the whole dead lump the liffht

which is to dispel the world's darkness. Can she do the

glorious work assigned lo her, and for which she is respon-

sib e, m her present condition ? And how is she to be puii-

hed and enlivened, when the most faithful preaching of the

word has no good influence upon her ? Perhaps the Lord

will awaken her and purify her by severe afHiclion. We

really cannot tell how she is to be brought into the con-

dition in which she shall be disposed to devote herself to

earnest prayer, but certain we are that until she is much

very nnuch with God, and learns to take hold of Him and

90 wrestle with Him as to prevail, she will not fulfill thp

end for which she was called to Christ, and is now main-
tained by His arm and supplied by His grace.

The church has much, very much need, to pray for herself in
these sad and most trying times. She is now in great danger,
and Christ is speaking very solemnly to her; she may not hear
His voice, but He is addressing hei most pointedly and
earnestly in such words as these — " I know thy works,
that thou hast a name that thou livest, and art dead. Be
watchful, and strengthen the things which remain, that are
ready to die : for I have not found thy works perfect before
God. Remember therefore how thou hast received and
heard, and hold fast, and repent. If therefore thou shaltnot
watch, [ will come on thee as a thief, and thou shalt not
know what hour I will come upon thee."

The world should command the prayers of the church.
She is in a most critical state at this moment ; she is
on the eve of revolutions of the most extensive and des-
tructive character, revolutions that will change completely
the face of the whole earth. The church should know this, and
be ready to pray that a remnant of the guilty may be saved,
and that the work of destruction that may spread far and
wide, however awful, may be short.

But the ministry should now be the special object of the
prayers of the church. She should pray for the servants of
God very particularly as well as earnestly and constantly.
She should pray that they might be entirely devoted to their
work, and most successful in prosecuting it. She should
pray for them every day of the week as well as on Sabbath
day. The time ministers most need the prayers of the
church is not at the end, but at the beginning of the week,
before they have made any preparation for the services of
the sanctuary. The Church should pray that the Lord would
guide them to suitable subjects of discourse, give them pro-
per views on these subjects, and make them feel deeply the
importance of the truths which they wish others to feel.
When they have got suitable messages from God for
their people, the church should pray that they might be
kent from ftnsraging in anv work, even speakiner or thinking

b£ any thing, that would in any way prevent the h0td
from blessing their Sabbath ministrations. As the Sabbath
approaches, the prayers of God's people for ministers should
be increased; the earnest desire of the Church on the
Sabbath morning should be that the ambassadors of Christ
might come into her midst from the presence of God,
filled with the Spirit, entirely freed from the fear of man,
and the love of human applause — and reflecting from their
appearance, manner, and words, so much of the character
and love of Christ that the Master might be as visible in
them as the servant.

When ministers have entered the pulpit, the church should
not fancy that they have got into a place so very sacred,
and where so much of the presence of God must be con-
stantly realised, that they cannot be exposed to tempta-
tion. The very reverse of this is the sad truth. The pulpit,
like the closet, is the place most haunted by the Wicked One,
where he uses his greatest skill and power, and where he is
often most successful in the prosecution of his most malicious
work. The Sabbath is Satan's market day, and the church is
his market place. If Christians would have much of God's
presence, and a great out-pouring of the Spirit in con-
nexion with a faithfully preached gospel, they must keep
the world, sin, and Satan, out of God's house ; and this
can only be done by earnest believing prayer during the
whole period of divine service. Whenever Christians cease
to pray when in the house of God, they cease to hear
in faith, or in an humble dependence on God^as present
and gracious, and when they cease to receive in faith,
they cannot receive even the riches of God's grace with
relish ; and when the gospel is not relished, Christ is re-
jected, God is dishonoured, and the Spirit is grieved.

The efficiency of the holy ministry is a thing of such
vast importance and so dependant on the faithfulness of the
church, that to relievo herself of most fearful responsi-
bility and bring into operation the very best means of
honouring Christ and extending his kingdom on earth,
she cjhould feel herself most powerfully constrained to hold
many social meetings lor prayer with a view to its increase.

Men of the most approved character for wisdom and
goodness should be called to officiate at these meetings,
and they should never be asked to do so without having
time to prepare themselves for the very important duty in
which the church would have them to engage. We would
not certainly recommend such men to compose prayers for
the meetings referred to, and so commit them to memory
that they might hope to be able when required to repeat
them accurately. Such prayers in too many cases are but
lip prayers which could not suit either the men or object of
which we speak. The preparation needed, and which we
would press upon your attention as a thing which, if not
indispensible, is most desirable, is, that the men who
are to take the lead in these prayer meetings should, for a
considerable time before they are called to officiate,
seriously and prayerfully ponder over the object to be
brought before the throne of grace, till their hearts become
deeply affi»cted by its importance, and they are made to
feel that their whole soul is ready to go out in most ear-
nest desires to obtain it.

The Lord bless His own word, and to His name in
Christ be all honour, glory, and praise, for ever and ever,
Amen.